wonderfull things, and greater then the nature of the world can do, which works are called miracles. For as the heaven by its image, light, and heat, doth those things, which the force of the fire cannot do by its naturall quality (which in Alchymie is most known by experience) so also doth God by the image and light of himself do those things, which the world cannot do by its innate vertue. Now the image of God is man, at least such a man that by a phrensie from Venus is made like to God, and lives by the mind only, and receives God into himself. Yet the soul of man according to the Hebrew Doctors and Cabalists, is defined to be the light of God, and Created after the image of the word, the cause of causes, the first example, and the substance of God, figured by a seal whose Character is the eternall word. Which Mercurius Trismegistus considering, saith, that such a man is more excellent then they that are in heaven, or at least equall to them.
Chapter l. Of rapture, and extasie, and soothsayings, which happen to them which are taken with the falling sickness, or with a swoune, or to them in an agonie. A rapture is an abstraction, and alienation, and an illustration of the soul proceeding from God, by which God doth again retract the soul, being falled from above to hell, from hell to heaven. The cause of this is in us a continuall contemplation of sublime things, which as far as it conjoyns with a most profound intention of the mind, the soul to incorporeal wisdom, doth so far recall it self with its vehement agitations from things sensible and the body, and (as Plato saith) in such a manner sometimes, that it even flieth out of the body, and seemeth as it were dissolved: even as Aurelius Austin reporteth concerning a Priest of Calamia; (or whom we have made mention before) he lay (saith he) most like
